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“So successful has the prison been that, after a century and a half of ‘failures’, the prison still exists, producing the same results, and there is the greatest reluctance to dispense with it.”

Foucault, Discipline and Punish, 277

In my mini-review of Bryan Caplan’s polemic against education, I noted that he partly ignores Foucaultian arguments for schooling-as-discipline. But Foucault’s work is difficult to understand–though it’s actually written quite well–because it redescribes our ordinary world in terms that alienate us from what seems familiar. His understanding of schooling is dependent on his unfamiliar recasting of the prison as a site of innovation in discipline–techniques which ultimately had more value in the cultivation of good workers than in the punishment of transgression or the rehabilitation of criminal deviance.

Consider these seven principles of penal reform:

The purpose of penal detention is the transformation of an individual’s behavior.

Prisoners should be isolated or housed together by the severity of their crimes, their age, and their progress towards rehabilitation.

Both before and during punishment, penalties should be tailored to the individual prisoner’s progress and relapse.

Prisons should be spaces of educative work, where prisoners are both required and allowed to work productively at learning or practicing a trade.

Both prisoners and societies have a right to an education.

Prisons should be run by subject-matter experts; professionals of high moral character.

Upon release, former prisoners will continue to require supervision and assistance to complete rehabilitation.

These all sound reasonable, don’t they? Compared to our current prison system, they sound humane. And yet these principles were first espoused in the early nineteenth century, and have been reiterated periodically since then as if they were innovations. I pulled them from Michel Foucault’s Discipline and Punish (269-70). What’s taking so long? Why don’t we ever seem to achieve these ideals?

“People know what they do; they frequently know why they do what they do; but what they don’t know is what what they do does.” (187)

What ‘what we do’ does

Everything follows from that dictum: we know what we do, sometimes we even know why, but we are remarkably ignorant of what our collective intentions and actions do.

Do prisons reform criminals? No: the five year rearrest rate for prisoners is 76.6%. Even if we correct that for the technical parole violations that are basically a product of the system itself (and I’m not sure we should in this context–the system has to answer for those reincarcerations) the rate is probably around the 43% baseline that RAND uses to assess the efficacy of programs. (College in prison reduces that kind of recidivism.)

Can prisons themselves be reformed? No: the entire history of prisons is a history of reform after reform, and we’ve been facing the same prison problems–and demanding the same reforms–for centuries. LITERAL CENTURIES.

What then is the point? Prisons produce criminals, and not in the “finishing school for crime” sort of way: prisons produce a whole realm of knowledge about deviance, delinquency, and criminality, but they also produce those deviants, delinquents, and criminals as the subject of research that must exist to justify our inquiry into them. As a byproduct, prisons also produce techniques for managing students, workers, and citizens, techniques that seem to have massively increased productivity and effectiveness, but have the prison both in their genealogy and their current function. In fact, it makes perfect sense from a Foucaultian perspective to say that the technologies of schools, workplaces, and politics are the true product of prisons, and prisoners are the waste byproduct, an unrecycled remainder.

Unschooling

If you want to have some fun in the classroom, tell students that the way schools function is a lot like a prison:

Students are grouped by their progress through a fixed curriculum, but can be advanced or held back due to individual assessments of merit or deficiency.

Everyone has a “permanent record” that records a mix of talent and achievement (where there is a lot of confusion over whether what’s really being assessed is innate or the product of the training).

Many of the most important skills we teach in school are “soft skills” like punctuality, sitting still for long periods of time, deference to authority, and self-monitoring one’s own projects and progress.

Ask an audience in the middle of a class or lecture how many of them have to pee right that moment: we hate being reminded of our embodiment in those moments, but we’ve almost all mastered sitting for long periods of time despite that fact. Urinary continence is a skill that schools can teach, even if there’s not much evidence students will remember their calculus lessons if they don’t use them.

Schools and prisons both produce individuality as a category for praise and blame, wages and good-time credits, centered in a body and a set of behaviors, yet accomplished through a network of interlocking institutions and supports. Schools and prisons make us into the kinds of embodied minds that we are–capable of having a biographical records, capable of taking responsibility for the success or failure of our own careers and rehabilitation. And yet schools are a lot better at this than prisons, which is why we now find ourselves back at the idea that prisons aren’t enough like the schools–the same schools that prisons helped us figure out how to create. You hear now of the “prison-to-school pipeline,” a line I’ve used myself.

Prospects for Reform

The other major claim of Foucault’s work is that prisons are unreformable–they literally subsist on prospects of reform rather than ever actually getting reformed. And when we do “improve” prisons, we mostly do so by developing new techniques for controlling prisoners’ bodies and cultivating docility and compliance in them. As punishment has become more gentle, it has become more generalizable!

Foucault’s argument suggests that the motivations of early reformers like Beccaria and Bentham was less to make the corporal punishment common in that era gentler than it was to make it more effective at social control. I think this is generally unfair: Beccaria clearly has civic republican goals in mind, and is a forerunner of so many different civic republican and contractualist positions that he deserves the benefit of the doubt. But again one can be ignorant of the purposes to which our efforts are ultimately put. And on Foucault’s view the gentler punishments of work, solitude, and surveillance all create new techniques and disciplines for managing all sorts of people: soldiers, factory workers, students, and patients, for instance.

Instead of seeing the ultimate end of the punishment reformer’s work as creating more liberty by restraining the cruel sovereign, Foucault argues instead that reform steals the domination from the sovereign–who after all is using her power inefficiently–and appropriates it for the reformer. The reformer promises to do better–and creates an expertise and a field of knowledge with which to chart his success.

So to recap: reformers don’t fix prisons, they’ve been offering the same complaints for centuries. (The same ones we offer today!) Reformers argue for smoother and gentler punishment techniques. They promise to be punish better and thereby steal the sovereign’s monopoly on violence for themselves. They install themselves as experts and create a field of expertise to justify their exproporiation of punitive power. And they thus increase the dissemination of punitive and carceral logics, making both criminals and non-criminals worse off.

This Thing Called Abolition

Angela Davis and Joy James are my go-to writers on abolition, but Allegra McLeod’s essay on abolition is really useful for understanding the terrain, responding to various objections, and showing the reasons why “abolition” has a valence that “reform” and even “decarceration” lack. But it’s Davis who takes up the specific preconditions of prison abolition:

“In thinking specifically about the abolition of prisons using the approach of abolition democracy, we would propose the creation of an array of social institutions that would begin to solve the social problems that set people on the track to prison, thereby helping to render the prison obsolete. There is a direct connection with slavery: when slavery was abolished black people were set free, but they lacked access to the material resources that would enable them to fashion new, free lives. Prisons have thrived over the last century precisely because of the absence of those resources and the persistence of some of the deep structures of slavery. They cannot, therefore, be eliminated unless new institutions and resources are made available to those communities that provide, in large part, the human beings that make up the prison population.”

Angela Davis, Abolition Democracy, page 96.

So long as we want the kind of bureaucratized social control that depends on the various carceral techniques Foucault details, we won’t ever reform prisons. Short-lived reform efforts will give way to long periods of basic comfort with detention as the primary mode of punishment, just as they have reliably done throughout the era of the nation-state. Build a society that doesn’t require docility and we won’t need to have zones for warehousing the least docile among us. But until we do, prisoners will always be with us.

I find little hope in these prescriptions. But I think it’s worth noting that the entirety of mass incarceration in the US post-dates the publication of Discipline and Punish. Whatever has gone wrong in the US (and to a lesser extent in Great Britain) was completely off the table when Foucault was writing–and thus we could eliminate the “mass-” or “hyper-” modifier, set most prisoners free, and still probably preserve our carceral society unhampered by the deeper anarchist impulses that seemed to motivate Foucault.

Keep the social control, jettison the prison. It’s not abolition–but I agree with James Forman, Jr. that it’s taken forty years of concerted local efforts to build the racialized mass incarceration of 2.2 million people, and it’s precisely the history of those seemingly reasonable decisions that provide a roadmap for mass decarceration. We should be so lucky to have Foucault’s problems.